The ruling regarding the women’s coming out to attend Aïd prayer

The question:
Should women attend Aïd prayer? Benefit us, may Allah bless you.

The answer:
All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.
As a rule, men and women are equals regarding religious rulings. Accordingly, that which is incumbent upon men is also incumbent upon women, save what makes an exception; that exception should be established by evidence.
However, the evidence came to confirm this principle; as the Prophet صلى الله عليه وسلم ordered women to come out and attend Aïd prayer, even the virgins who stay at home and the menstruating women; the latter are ordered to not perform the prayer. Moreover, he ordered the woman who had not a veil to lend it from her sister, as it is reported on the authority of Um `Atiyya[1] رضي الله عنها, and in the hadith which is reported on the authority of Ibn `Abbas رضي الله عنهما who said “I went out with the Prophet صلّى الله عليه وآله وسلّم in a day of Fitr or Adha. He prayed and made the sermon, then he went to the women and admonished them, remembered and ordered them to spend in charity”[2].
In fact, attending the Aïd prayer makes optional the fact of attending the Friday prayer if they coincide; accordingly, that which is not obligatory cannot annul that which is obligatory.
In addition, the Prophet صلّى الله عليه وآله وسلّمdid not order the women to attend the Friday prayer, and he allowed them to attend it but he said to them “Praying in your room is better for you than praying in your house; and praying in your house is better for you than praying in the congregational mosque”[3].
However, he ordered them to attend the Aïd prayer; what supports this ruling, which is the obligation for women to come out and attend the Aïd prayer, is the hadith reported by Ahmad, Al-Bayhaqi and others on the authority of the sister of `Abd Allâh Ibn Rawâha Al-Ansâri that the Prophet صلّى الله عليه وآله وسلّم said, “Every women should come out (.i.e. to Attend the two Aïds prayers)”[4]. In fact, it is the opinion of of Abu bakr, Ali and Ibn `Umar according to what is narrated by Al-Qâdhi `Iyâdh and Ibn Abi Shayba[5].
As a matter of fact, the hadiths which stipulates the women’s coming out to attend the two Aïds prayers do not differentiate between the virgin, the non-virgin, the young, the old, the menstruating women and the other women, except when they have an excuse. Moreover, if the woman comes out, she should observe the rules of going out, i.e. she should neither make perfume nor beautify herself, and she is enjoined to veil herself wholly.
The perfect knowledge belongs to Allah عزّ وجلّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Algiers, Safar 10th, 1428
Corresponding to February 28th, 2007

[1] Reported by Al-Bukhâri, chapter of “The two Aïds” (hadith 938), Abu Dâwûd, chapter of “Prayer”, (hadith 1136), Ahmad (hadith 20269) and Al-Bayhaqi (hadith 6330) on the authority of Um `Atiyya رضي الله عنها.
[2] Reported by Al-Bukhâri, chapter of “The two Aïds” (hadith 932), An-Nassâ’i, chapter of “The prayer of the two Aïds” (hadith 1586), Ibn Hibbân (hadith 2923), Ahmad (hadith 3348) and Abu Ya`la (hadith 2701) on the authority of Ibn `Abbas رضي الله عنهما.
[3] Reported by Al-Bayhaqi (hadith 5472) and Ibn Abi Shayba in “Al-Musannaf” (hadith 7601) on the authority of Um Humayd رضي الله عنها. This hadith is judged Hassan (good) by Al-Albâni in “Sahîh Al-Jâmi`” (hadith 3844).
[4] Reported by Ahmad (hadith 26609), Al-Bayhaqi (hadith 6271) and Abu Ya`la (hadith 7154) on the authority of the sister of `Abd Allâh Ibn Rawâha Al-Ansâri رضي الله عنه. Ibn Hajar said in “Fath Al-Bâri” (3/150) “This hadith has been reported in a Marfû` way (hadith directly attributed to the Prophet) and with good chain of narration”. It is also judged authentic by Al-Albâni in “Sahîh Al-Jâmi`” (hadith 7105).
[5] See, “Al-Mussannaf” of Ibn Abi Shayba (2/87).

Source:-
Ferkous.com

 

When does the time of I’tikaaf (Seclusion) begin and end? By Shaikh Ibn ‘Uthaimeen

Question: When does I’tikaaf begin?

Answer: The majority of the scholars state that I’tikaaf begins from the twenty first night (meaning here, in Western custom: the twentieth night due to the fact that in Islamic tradition the night comes before its day) and not from Fajr on the twenty first day. Some of the Scholars state that it begins from Fajr on the twenty first day due to the hadeeth of Aa’isha (radiyallaahu ‘anhaa) in Bukhaaree which states:

“And when he had prayed Fajr, he entered his place of I’tikaaf.” (al-Bukhaaree no. 2041)
However the majority of the Scholars respond to that with the fact that the Messenger (salallaahu ‘alaihi wassallam) secluded himself from the people at Fajr – and as for the intention for I’tikaaf then that is from the beginning of the night because the last ten days begin from sunset on the twentieth.

Question: When does the person in I’tikaaf exit his I’tikaaf.? Is it after sunset on the night before ‘Eid or after Fajr on ‘Eid day?
Answer: The person in I’tikaaf comes out of his I’tikaaf when Ramadaan comes to an end, and Ramadaan comes to an end at sunset on the night before ‘Eid.

Source: Fataawa Fee Ahkaam as-Siyaam p. 501, of ‘Allaamah Muhammad Ibn Saalih Al-’Uthaimeen (rahimahullaah).
abukhadeejah.com

 

Saying the Khalaf are wiser, while the Salaf are more knowledgeable

Q 1: Once in an Islamic lesson, a professor stated that the Khalaf (later scholars) are wiser, while the Salaf (righteous predecessors) are more knowledgeable; is this correct?
What is meant by “more knowledgeable” and “wiser”?

A: This is a false statement meant to disparage the Salaf of this nation, accuse them of lack of knowledge and wisdom and glorify the scholars of Kalam (a discipline that searches for answers to creedal issues using logic) for their knowledge and wisdom. Theologians were the first to make this statement. Inferentially, it follows that the successive generations are better and more knowledgeable than the preceding most righteous generations.

The Shaykh of Islam Ibn Taymiyyah said: “It is known to those who reflect upon the Qur’an, the Sunnah (whatever is reported from the Prophet), and points where Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) agreed that the best generation of this nation in terms of deeds, sayings, beliefs, and all virtues is the first generation, i.e. the Sahabah (Companions of the Prophet), then the one after, then the one after them.

This was reported in a number of authentic Hadiths from the Prophet (peace be upon him) in this regard. The Sahabah are better than later generations in every aspect; knowledge, actions, faith, character, deeds, and worship. Thus, they are most worthy of explaining every detailed point of religion. None may argue this evident fundamental except those who deny the well-established and known Islamic facts; and Allah, knowing that they know the truth, left them astray.” `Abdullah ibn Mas`ud (may Allah be pleased with him) said: “Anyone who wishes to adopt a certain example should follow those who have passed away, for the living are not safe from Fitnah (temptation). They are the Sahabah of Muhammad who have the purest hearts, the best knowledgeable, and are the least pretentious of all Muslims. They are the people that Allah chose to accompany his Prophet (peace be upon him) and to establish Islam. So affirm their status and hold firmly to their guidance, for indeed they were on the right path.” Someone once said: “Hold fast to the traditions of the Salaf, for they brought forth what is sufficient and curative and no good ever arose after them which they were not knowledgeable of.”
The Prophet (peace be upon him) said: No time will come but the following time is worse than it, until you meet your Lord. How can there be a better time than theirs while they witnessed the revelation of the best knowledge, i.e. the Knowledge of Allah! This will never happen.

How precise are the words of Al-Shafi`y (may Allah be merciful to him) who wrote in his book “Al-Risalah”: “They, i.e. the Sahabah, are superior to us in knowledge, reason, belief, virtue and every means through which knowledge or guidance is attained. Indeed, their opinion is more beneficial to us than ours to ourselves.” (Al-Fatawa; vol. 4, pp. 157-158)

Permanent Committee for Scholarly Research and Ifta’

Source:-
Alifta.com

 

About Prayer Rugs

The narrations found in Saheeh al-Bukhaaree and elsewhere, describing the Prophet (sallallaahu ‘alayhe wa sallam) praying on a khumrah [small mat] and a haseer [large mat] show the permissibility of praying on other than the bare ground. A few of the scholars held the opinion that the prayer may only be offered on the bare ground, so these narrations are a proof against their position. They do not provide a proof for the one who takes this action as part of his Deen, since the Companions did not take this as Deen. Rather, they understood it to be permissible, and thus prayed on mats, bedding, clothing, etc. whenever it made sense, for example: in the extreme heat to protect oneself from the heat of the ground.

Furthermore, the scholars have stated that it is better for a person to pray directly on the ground if he is able. Shaykh al-Islaam Ibn Taymiyyah said: “The ahaadeeth and the aathaar (narrations from the Prophet (sallallaahu ‘alayhe wa sallam and the Companions) show that they used to prefer placing their foreheads directly on the bare ground if they were able, and when necessary, like in extremely hot weather and the likes, they would pray with something between them and the ground, using something they had with them: a part of their clothing, turban, or cap…” [Majmoo’ al-Fataawee (22/172)]

However, if someone still holds that these ahaadeeth prove the legislated nature of praying on prayer rugs, then we can look again to Shaykh al-Islaam (may Allaah have Mercy on him) who responded to this argument from a number of angles:

[1] The Prophet (sallallaahu ‘alayhe wa sallam) did not pray on them consistently, rather he prayed on them only occasionally, and for a reason, like the extreme heat or the likes. [as opposed to those who make it their Deen and pray on them all the time]

[2] That which the Prophet (sallallaahu ‘alayhe wa sallam) prayed upon was small in size, just big enough for one’s prostration or slightly larger, not like the full-body sized prayer rugs the people have.

[3] The Prophet (sallallaahu ‘alayhe wa sallam) did not pray on them thinking to protect himself from najaasah (impurities), or just to be sure of the purity of his prayer area, as the people who advocate prayer rugs do.

[4] It is not something the Prophet (sallallaahu ‘alayhe wa sallam) told the Companions to do, and thus they used to pray directly on the ground. So if it was recommended or “sunnah” to do it, then they would have done it.

[5] The Prophet’s masjid (sallallaahu ‘alayhe wa sallam) had a dirt floor, and while he had access to the mats, bedding, and other things mentioned in the narrations, he did not take any of these things into the masjid to pray on them.

[Summarized from Majmoo’ al-Fataawee (22/175-179)]

And it can be added:

[6] The Prophet (sallallaahu ‘alayhe wa sallam) did not used to place one mat upon another, as the prayer rug advocates do, placing their rug on top of carpet or another rug.

[7] He did not have pictures of the ka’bah, other masjids, colored designs, Allaah’s Names, etc. on the mat he used occastionally, unlike the prayer rug advocates. Instead, he would keep such visual distractions away from his prayer area, as he returned a garment that had markings on it for one that did not in order not to be distracted in his prayer, and it is reported that Ibn ‘Umar used to remove visual distractions from the qiblah direction in the masjids, like swords and mus-hafs.

[8] He did not have the pride that would keep one from placing his face on the bare ground, as he used to prostrate directly on it, even when it was moist and remained on his forehead. And many of the prayer rug advocates could never imagine doing such a thing.

And Allaah knows best…

Moosaa ibn John Richardson

Source:-
Salafitalk.net

 

Shaykh Ubayd al-Jaabiree’s Advice to the Salafees in the US 6/8/2014CE – Reflections upon the Hadeeth, “The Believer to the Believer is Like a Building.”

Summarized Translation by Abul-Hasan Malik @RahmaniyyahPub via Twitter

The Shaykh will discuss the hadith of the believers being like one body. From the Hadith in the Sahihayn. He mentioned that the people of the Sunnah support and strengthen one another. He mentioned that even with the great distance between us, our news reaches you and your news reaches us. He mentioned that from the characteristics of the people of the Sunnah is Rifq. The Shaykh mentioned that from the distinguishing characteristics of the Sunni: 1. they hasten to unite the word of the Muslims the Book and the Sunnah. The Shaykh mentioned that the characteristics of the people of Sunnah are:

1. Rifq with Sunnis
2. Reminding his brothers.
3. Assisting their brothers.
4. Pointing out the heedlessness of the heedless, making them aware
5. He aids the one who has been transgressed against.

So that they can be one body, even if they are physically at a distance from one another. If the Sunni finds that a Sunni has made a mistake opposing the book and the Sunnah, the mistake is refuted but his honor is preserved. However if the mistake comes from an innovator the error is refuted and his honor is not protected. The people of innovation speak in detail about sincerity, but are vague as it relates to following the Sunnah. But the people of the Sunnah speak in detail about sincerity as well as following the Sunnah. From the characteristics of the people of Sunnah is that they advise in that which is between them, so that the person can return. From them: if someone causes fitnah amongst them they censure him and tell him to fear Allah. If he returns then he is thanked, but if he is obstinate and persists, then they refute this one. The word of the people of the Sunnah is one. He mentioned that the Sunnis are together: one body, like a structure. They strengthen one another. When a mistake is made by the Sunni in his speech and action, he is to be advised. If he accepts, praise is for Allah. When the Sunnis warn against the obstinate one, it does not cause division, because their unity/separation is not based on personalities. The Shaykh ended this with a supplication that Allah strengthen us. And that Allah aids us in our call to Allah. He said be patient and work together. The Shaykh conveyed the Salaams and ended today’s tele-link.

May Allah bless our noble Shaykh Ubayd al-Jaabiri for giving his children here in the US and beyond such a great reminder and advice.

Source:-
Sunnahpublishing.net

 

From the signs of Lailatul Qadr and Supplication on that night

When Lailatul Qadr is equivalent to 1000 months (or more than 83 years!) of worship, being familiar with its signs is of great benefit.

It has been authentically narrated upon the authority of Jaabir ibn Abdullah (Radhiyallahu ‘Anhu) who said: the Messenger (saw) said:

“Indeed I was shown Lailatul Qadr then I was made to forget it. It is in the last ten nights (of Ramadhaan) and it is a bright night, neither hot or cold..in the version of Az Zayaadee it mentions concerning the brightness of the night: “..as though there is in it the type of moon that overpowers the stars (in brightness)..” then in both versions the messenger said: “Devils on that night will not be able to come out until fajr”

(Collected by Imaam ibn Khuzaima in his ‘Saheeh’ and declared ‘Saheeh’ by Shaikh Al albaani in ‘Saheeh ibn Khuzaima 2190)

When Ubay ibn Ka’b was asked on an occasion ‘what are its signs’ he responded by saying “its signs are the signs that the messengers (saw) informed us of. That the sun will rise the following morning having no rays“

(collected By Ibn Khuzaima in his ‘Saheeh’ and declared Hasan by itself and ‘Saheeh’ when supported by other than itself by shaikh Al albaani in saheeh ibn Khuzaima 2193)

and some narrations mention that it rises ‘like a bronze disc’

From the people of knowledge there are those who say that perhaps the reason for the sun rising without rays is the vast abundance of angels present on earth ascending into the heavens at fajr, obscuring the suns rays.

This is fortified by the statement of the messenger (saw) in the following hadeeth:

Upon the authority of Abu Huraira who said: “Lailatul Qadr is the 27th or the 29th night. Indeed the angels are more abundant upon the earth on that night then the number of stones (upon it).

(Saheeh Ibn Khuzaimah 2194 and declared ‘Saheeh’ by Shaikh Al Albaani)

Supplication on Lailatul Qadr

Upon the Authority of Aisha (Radhiyallahu ‘anhaa) who said:

“I asked:” Oh messenger of Allah! If i am granted success in ascertaining Lailatu Qadr what should i supplicate?

So he said: “You should say: “Oh Allah! indeed you the one who pardons, you are noble, generous and love to pardon, so pardon me” (Allahumma inaka ‘afoowun tuhibul afwa fa’fu ‘anee)

(Collected by Abu Dawood 3850 and declared: “Saheeh” By Shaikh Al Albaani)

May Allah grant us success in finding it and establishing good upon it

Wallahu a’lam

Source:-
ah-sp.com

 

Shaikh al-Fawzaan Comments on Imaam al-Barbahaaree: “One does not bear witness for anyone that he is from the people of Paradise or Hell..”

In the name of Allaah, Most Merciful, Bestower of Mercy.

Imaam Abu Muhammad Al-Hasan b. `Alee b. Khalaf al-Barbahaaree (died 329H,rahimahullaah) stated in his Sharhus-Sunnah (point 33):

“..and one does not bear witness for anyone [that he is from the people of Paradise or Hell] due to a good or bad deed, for you do not know what his final deed will be before his death. So hope for him the mercy of Allaah and fear for him [due to his sins]. You do not know what has been destined for him at the time of death from feelings of regret before Allaah, and what Allaah has ordained for him at that time if he was to die upon Islaam. So hope for him Allaah’s Mercy and fear for him due to his sins. And there is no sin except that there is for the servant repentance from it.”

Explanation:
Shaikh Saalih al-Fawzaan (hafidhahullaah) commenting upon this stated in It-haaf al-Qaaree (vol. 1):

So affair is one regarding the bearing witness for a person as to whether he is in Paradise or Hellfire by specifically naming that person. So a specific person is not to be named as being in Jannah – nor is it borne witness that he is in the Fire except with an evidence from the Book and Sunnah that names him. As for a person for whom there is no specific textual proof that he is from the people of Jannah even if he is a righteous believer, then we do not know what condition he will die upon. Likewise for the sinner or for the unbeliever; it is not necessarily the case that he be from the people of Hellfire, because he could repent and we do not know what he will end his life upon. The Prophet (salallaahu `alaihi wassallam) said:

“Indeed one of you may do the deeds of the people of Paradise until there is not between him and it except a cubit length. Then what is written for him [in his Pre-Decree] overtakes him, so he then does the deeds of the people of the Fire, and thus enters it. And one of you may do the deeds of the people of the Fire until there is not between him and it except a cubit length. Then what is written for him overtakes him, so he then does the deeds of the people of Paradise, and thus enters it.”
[Bukhaaree, no. 3036; Muslim, no. 2643; from `Abdullaah b. Mas`ood.]

The deeds are judged by their endings – and none knows the endings except Allaah, the Knower of the Unseen, the Most Perfect, Most High. However, we fear for the sinners but we do not judge their final abode – and this is in reference to naming people specifically. As for speaking in general terms: Then we assert that the people of Imaan are in Paradise, and we assert that the unbelievers are from the people of Hell. Allaah, the Most High, has said regarding the Fire:

وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ

“It has been prepared for the Unbelievers.”
[Aali `Imraan: 131]

And He stated regarding Paradise:

أُعِدَّتْ لِلْمُتَّقِينَ

“It has been prepared for the pious.”
[Aali `Imraan: 133]

So this is in general terms – and as for specific named people, then that affair is left to Allaah, the Most Perfect, Most High. We, however, interact with the people with that which is apparent from them, so we interact with the people who are obedient to Allaah with what is apparent from them, and we deal with the people who are sinful in accordance to what is apparent. And we only judge in accordance to what is apparent in our dealings – and we do not judge their final abode, nor their punishment in the Hereafter, for that is in the Hand of Allaah, the Most Perfect, Most High.

Source:-
Abukhadeejah.com

 

Some of the signs of Lailatul Qadr [the night of Decree]

Shaikh Ubaid: Question and Answer on Signs of Lailatul Qadr (Night of Decree)

Question: [Can you] Explain some of the signs of Lailatul Qadr [the night of Decree]?

Answer: The signs which indicate Lailatul Qadr which have been mentioned by the Prophet (SallAllaahu Alayhi wa Sallam), I can recall at this moment the following.

1. The first of them or number one is that Lailatul Qadr is a peaceful, tranquil quiet night. Within that night or the night of Lailatul Qadr you do not hear the barking of dogs, or the sound of the cockerel.
2. The second sign is that in Lailatul Qadr the people experience a pleasant breeze or a pleasant wind which they enjoy which they like.
3. Thirdly, in Lailatul Qadr there is rain. This is one of the signs of Lailatul Qadr that during the night of Lailatul Qadr the rain falls.
4. Fourthly, is that when the sun rises on the following morning the disc of the sun is seen without strong rays or is without any rays. The disc is a clear disc when it rises in the morning.

The shaikh said many of these signs the people notice them or they see them and if we notice these signs, then we should have glad tidings in the hope that we have coincided with Lailatul Qadr.

[Transcribed: Umm AbdurRahmaan S. bint Ahmed [28th Ramadhaan 1432/ 28.8.2011]

Source: http://en.miraath.net/content/last-10-days-ramadaan
Salafitalk.com

 

Calling to Good Manners Firstly is Contradictory to the Prophetic Dawah Method [Shaykh Saalih al-Fowzaan]

In the Name of Allaah, the Most Gracious, the Ever Merciful…

One of the great senior scholars of this era, Shaykh Saalih ibn Fowzaan al-Fowzaan (may Allaah preserve him), was asked:

Is this manner of da’wah (Islamic propagation) correct: One that begins by inviting the people to good manners at first?

The shaykh responded by saying:

No, this is misguidance, a contradiction to the da’wah of the Messengers. This is the call of the hizbees (bigoted sectarians) nowadays. It is a false da’wah, because it is contradictory to the methodology of the Messengers. What they (really) desire is that people remain upon their (various) beliefs, whether they are (the beliefs of) the Qubooriyyah (gravesite fanatics), idol-worship, or sufism. What is important (to them) is just to gather the people together, merely for the sake of following them (i.e. their group) exclusively.

Source: This Arabic recording.

IMPORTANT COMMENTARY:

1. When the Prophet (may Allaah raise his rank and grant him peace) sent Mu’aath ibn Jabal (may Allaah be pleased with him) to Yemen, he told him:

إنك تقدم على قوم من أهل الكتاب، فليكن أول ما تدعوهم إلى أن يوحدوا الله تعالى، فإذا عرفوا ذلك، فأخبرهم أن الله قد فرض عليهم خمس صلوات في يومهم وليلتهم، فإذا صلوا، فأخبرهم أن الله افترض عليهم زكاة في أموالهم، تؤخذ من غنيهم فترد على فقيرهم، فإذا أقروا بذلك فخذ منهم، وتوق كرائم أموال الناس
“Verily, you are going to a people from Ahlul-Kitaab (i.e. the Jews and Christians), so let the first thing you invite them to be to worship Allaah alone. If they understand that (and accept it), then inform them that Allaah has ordained upon them five daily prayers. If they pray, then inform them that Allaah has ordained upon them the payment of zakaat from their wealth, taken from their rich and given back to their poor. If they agree to that, then take (zakaat) from them, but abstain from the people’s best (most expensive) belongings.” [Al-Bukhaaree and Muslim]

From this and many other clear evidences, we learn that the focus and priority of the da’wah of the Prophet Muhammad (may Allaah raise his rank and grant him peace) was to towheed. Other essential matters of the Religion were presented only after people accept towheed.

This same methodology is also evident from the many Quraanic passages describing the da’wah of Allaah’s Prophets and Messengers. Refer to the book The Methodology of the Prophets in Calling to Allaah by Shaykh Rabee’ ibn Haadee for a more complete discussion of this important topic.

2. Shaykh Saalih al-Fowzaan, in the above fatwaa, is not saying that good manners in da’wah is not important, nor is he saying that calling the people to good manners is not from Islaamic da’wah. He is merely assisting the Ummah to redirect their focus and priority in giving da’wah back to its original theme – that Allaah has the sole right to be worshipped.

3. Many Muslims today incorrectly assume that, since manners are highly stressed in Islaam, we should make them our priority when giving da’wah. There is a difference between giving da’wah with good manners and beginning one’s da’wah by inviting to good manners.

4. Making good manners the focus and priority of da’wah causes us to resemble the Christians, whose great Prophet and Messenger called them to worship Allaah alone from his very first words after birth, announcing himself as a worshipper of Allaah alone! [Soorah Maryam, 19:30-36] However, you find modern Christians explaining their religion as merely good morals and manners. Not only have they taken towheed out of the priorities of their da’wah, they have removed it from the religion altogether! Muslims must be wise enough to learn from the mistakes of the people who came before us. We must not follow in their footsteps into the traps of Shaytaan.

5. Every Muslim is a daa’ee (caller, one who invites to Islaam), through his/her actions and behavior, and we are all required to implement Islaam properly in our lives and be good examples of Muslims. However, it is not correct to say that any Muslim knows enough to get involved in organized da’wah work and outreach programs. How often we see ignorant Muslims who wish to serve their Religion cause extensive harm and corruption in the name of da’wah! Knowledge must come before this kind of da’wah work. We must shun the corrupt form of ”do-it-yourself” da’wah, independent of the scholars of Islaam and their advice and direction.

And Allaah knows best.

Translation and commentary by: Moosaa Richardson

Source:-
Bakkah.net

 

The Government of Tawheed and Sunnah-The Kingdom of Saudi Arabia

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Shaikh Ahmad Bin Umar Bin Saalim Baazmool (may Allaah preserve him) quoted Shaikh Saaleh Al-Luhaydaan (may Allaah preserve him) who said:

This country is the heart of Islaam and its sanctuary. It has been blessed with many affairs of peace and security whose match is not found in the world. There is no doubt that it is unrestrictedly the best of governments in this world.

And this neither means that it is (perfect) nor that anyone says that it is perfect, rather it has mistakes and we have mistakes; however it is the best of governments upon the face of the earth. And for that reason, it is incumbent upon every Muslim within and outside of it to supplicate for it to be upon firmness, strong upon truth and giving assistance to the oppressed.

And the reason (for its success) is that it has remained upon the Pure Creed of of Tawheed, and because it establishes the prescribed Islamic legislated laws when the conditions for its establishment are fulfilled.

Source:-
[Dawlatu at-Tawheed Was-Sunnah: page: 14]

Salaficentre.com